The limbs of haṭha-yoga in the Haṭha Yoga Pradīpikā and the Agama Rahasya Tantra

The limbs of haṭha-yoga according to the Haṭha Yoga Pradīpikā:

आसनं कुम्भकं चित्रं मुद्राख्यं करणं तथा ।
अथ नादानुसन्धानमभ्यासानुक्रमो हठे ॥ ५६ ॥

āsanaṁ kumbhakaṁ citraṁ mudrākhyaṁ karaṇaṁ tathā |
atha nādānusandhānamabhyāsānukramo haṭhe || 56 ||

The sequence of haṭha-yoga could be practiced as āsanas, breath holdings, mudrās and nādānusandhāna.

तान् हठयोगे वक्ष्यामः |
आसनं प्राणसंरोधो ध्यानं चैव समाधिकः |
एतच्चतुष्टयं विद्धि सर्वयोगेषु सम्मतम् || १२ ||

tān haṭhayoge vakṣyāmaḥ |
āsanaṁ prāṇasaṁrodho dhyānaṁ caiva samādhikaḥ |
etaccatuṣṭayaṁ viddhi sarvayogeṣu sammatam || 12 ||

Asana, a stopping of prāṇa (prāṇāyāma), dhyāna (contemplation) and samādhi – these four kinds are recognised in all the yogas.

Svātmārāma specifies the following sequence of the four-limb haṭha-yoga:

1) āsana, 2) prāṇāyāma, 3) mudrā, 4) nādānusandhāna.

Agama Rahasya Tantra specifies the following sequence:

1) āsana, 2) prāṇāyāma, 3) dhyāna, 4) samādhi.

Also, Agama Rahasya divides the genealogy of haṭha-yoga into two categories. The first one is going from Matsyendranātha (kaula and nātha yogin) and the second from aṣṭa-ciranjīvī (immortal ṛṣi and muni, like Mārkaṇ‍ḍeya and others). Although, they are considered to be related to nāthas in Nātha Samprādaya.

Sequence and randomness of aṅgas in yoga

I have found different sequences and quantity of the yoga parts (aṅgas), but the following sequence from Agni-purāṇa (381.11), I think, is especially interesting:

प्रणयमस्तथा ध्यानं योगो प्रत्याहारोऽथ धारणा | समाधिश्च मुनिश्रेष्ठा यमो नियम आसनम् ||
praṇayamastathā dhyānaṃ yogo pratyāhāro’tha dhāraṇā |
samādhiśca muniśreṣṭhā yamo niyama āsanam ||

The eleventh part of Kūrma-purāṇa (11.11-12) actually repeats this śloka and the description of the aṅgas sequence: praṇayama, dhyāna, pratyāhāra, dhāraṇa, samādhi, yama, niyama, āsana.

What is most interesting that ‘āsana’, which now has become the most important and maybe even the only practice, is listed in the very last position; yama and niyama go prior to it. I personally see logic even how the āsana is described by Patañjali, by Gorakśanāth, in Śiva-sūtra-vimarśinī, and other texts of different traditions and darśanas. Concerning yama and niyama, it is also logical, there is even a version that they were prescribed to saṃnyāsin, and also the logic is that the perception and perfection of yama and niyama can change with enhancement in contemplative methods.